FOREIGN  MISSIONS. 


INFLUENCE  OF  CHRISTIAN  TRUTH 


A 


SERMON, 

PREACHED  IN  NORTHAMPTON,  MASS.  SEPT.  21,  1825, 


AT  THE 


Sijrtcrntfi  ftiinn.il  IHrrttng 

OF  THE 


AMERICAN  BOARD  OF  COMMISSIONERS 

FOR 

FOREIGN  MISSIONS. 


BY  JOSHUA  BATES,  D.  D. 

President  of  Middlebury  College. 


BOSTON: 

PRINTED  BY  CROCKER  & BREWSTER, 
No.  50,  Cornhill. 

1825. 


JOHN  viii,  32. 

“THE  TRUTH  SHAM.  MAKE  YOU  FREE.” 

Man,  viewed  as  a being  susceptible  of  happiness 
and  capable  of  responsible  action,  sustains  a thou- 
sand relations,  involving  as  many  duties.  Whatever, 
therefore,  tends  to  increase  this  susceptibility  and 
enlarge  this  capacity,  must  exalt  his  nature,  and 
promote  the  benevolent  purpose,  for  which  he  was 
created.  Such  is  the  tendency  of  well-directed  edu- 
cation, of  virtuous  example,  of  sound  philosophy; 
indeed,  of  every  thing,  which  gives  the  understanding 
a controlling  influence  over  the  passions,  without 
taking  from  them  the  power  of  excitement  and  the 
energy  of  action;  of  every  thing  which  purifies  and 
regulates  the  feelings,  without  diminishing  their  ardor, 
or  depriving  them  of  their  appropriate  objects.  But 
of  all  the  causes  wrhich  conspire  to  produce  this 
effect,  none  is  so  uniform,  extensive,  and  efficient,  as 
Christian  truth.  Indeed,  without  the  concurrence  of 
this  cause,  all  others  are  feeble  in  their  operations, 
and  exceedingly  uncertain  in  their  results.  The  most 
refined  education,  from  W'hich  Christian  instruction  is 
excluded,  may  be  spoiled  by  a few  licentious  maxims, 
or  a single  vicious  habit;  may  even  increase  the 


4 


wretchedness  and  extend  the  pernicious  influence  of 
those,  whose  minds  are  thus  enlarged,  without  being 
sanctified.  So  likewise  the  salutary  restraints  of  the 
most  wholesome  example,  where  there  is  no  settled 
principle  to  sanction  and  support  its  authority,  may 
be  broken  by  a mere  change  of  situation,  or  a simple 
introduction  to  new  associates.  And  even  philosophy, 
founded  on  experience  and  observation,  needs  the 
light  of  Christian  faith,  and  the  motives  drawn  from 
that  futurity  which  the  Gospel  unfolds,  to  give  impor- 
tance to  her  maxims,  and  secure  obedience  to  her 
precepts.  Nothing,  indeed,  has  been  found  to  supply 
the  place,  or  supersede  the  necessity,  of  “the  wis- 
dom from  above;”  whose  light  never  fails  to  guide 
its  followers  in  the  paths  of  peace  and  safety. 

That  Christianity,  believed  and  regarded,  has  a 
tendency  to  exalt  the  character  and  increase  the 
happiness  of  mankind,  is  a doctrine  clearly  implied  in 
our  text.  “Then  said  Jesus  to  those  Jews,  which 
believed  on  him,  if  ye  continue  in  my  word,  then  are 
ye  my  disciples  indeed;  and  ye  shall  know  the  truth, 
and  the  truth  shall  make  you  free .”  Without  repeat- 
ing the  w'hole  context,  or  giving  a disquisition  on  the 
metaphorical  language,  which  runs  through  it,  I shall 
be  justified  in  calling  your  attention,  at  once,  to  the 
doctrine  already  stated;  and  leading  you  to  consider, 
at  large,  the  influence  of  Christianity  on  the  character 
and  happiness  of  mankind. 

The  subject,  thus  proposed,  will  be  found  appro- 
priate to  the  occasion;  full  of  instruction  and  con- 
solation for  those,  who  arc  offering  their  prayers, 
devoting  their  substance,  employing  their  time,  and 
exerting  their  energies,  to  communicate  the  knowl- 
edge of  this  benign  religion  to  their  fellow-men — to 


6 


the  heathen,  who  are  afar  off — to  all  the  inhabitants 
of  the.  earth.  Let  it  not  he  forgotten,  however,  that 
the  influence  of  Christianity,  to  which  your  attention 
will  be  directed,  is  the  influence,  which  grows  out  of 
a firm  belief  of  its  doctrines,  and  a consequent  regard 
to  its  precepts.  The  promise  of  Christ,  in  our  text, 
is  to  those,  who  believe  on  him  and  continue  in  his 
word.  In  proportion,  therefore,  to  the  conformity  of 
our  faith  to  the  pure  doctrines  of  the  Gospel,  and  the 
fidelity  of  our  obedience  to  its  holy  precepts,  will  be 
the  extent  of  its  influence  on  our  character  and  hap- 
piness. Christianity,  in  some  of  its  forms,  may  be  so 
modified,  as  to  lose  its  beneficent  character  and  sanc- 
tifying tendency.  And  even  where  its  principal  truths 
are  admitted  in  speculation,  its  genuine  spirit  may  be 
so  completely  disregarded,  as  to  pervert  its  whole 
design,  and  render  it  “a  savor  of  death  unto  death.” 
But  in  its  purity  and  simplicity,  firmly  believed  and 
duly  regarded,  it  always  exerts  a salutary  influence, 
reaching  all  minds,  adapted  to  all  capacities,  bringing 
“peace  and  good-will  to  all  men.” 

1.  Let  us  consider  the  influence  of  Christianity  on 
the  character  and  happiness  of  man,  viewed  simply  as 
an  intellectual  being.  If  we  can  prove,  that  Chris- 
tianity encourages  a spirit  of  free  inquiry  and  philo- 
sophical investigation,  that  it  tends  to  enlarge  the 
sphere  of  human  knowledge  and  promote  intellectual 
improvement,  the  inference  will  follow,  that  it  elevates 
the  character  and  adds  to  the  happiness  of  mankind. 
This  must  be  admitted;  or  stupidity  is  a blessing, 
and  unrestrained  indulgence  of  passion  a duty.  I 
know,  much  has  been  said  in  praise  of  ignorance;  and 
even  genius,  with  all  her  inventions  and  acquisitions, 
has  been  charged  with  the  crime  of  entailing  mischief 


6 


and  misery  on  the  world.  But  experience  satisfacto- 
rily confutes  the  presumptuous  charge.  The  happi- 
ness of  ignorance  and  stupidity  is  only  negative;  it 
is  the  appropriate  happiness  of  the  brute,  not  of  man; 
not  of  beings  endowed  with  intellectual  foresight  and 
capable  of  anticipation.  That  knowledge  is  power, 
has  long  ago  been  admitted  as  an  axiom;  and  we  may 
add,  with  a confidence  little  short  of  intuitive  cer- 
tainty, that  the  result  of  knowledge,  well  directed 
and  suitably  applied,  is  happiness.  Although  this, 
like  every  other  blessing  bestowed  on  man,  is  liable 
to  abuse  and  subject  to  perversion;  although  unre- 
strained speculation  may  bewilder  and  confound,  and 
knowledge  misapplied,  lead  to  practical  error;  al- 
though the  cultivation  of  one  faculty  of  the  mind,  to 
the  neglect  of  another,  may  distort  and  derange  the 
whole  intellectual  system;  although  a man  may  thus 
be  rendered  less  happy  and  less  useful  by  his  very 
attainments;  yet  a well-cultivated  and  a well-bal- 
anced mind,  other  circumstances  being  equal,  will 
enjoy  and  communicate  happiness  in  proportion  to  its 
enlargement  and  acquisitions.  Whatever,  therefore, 
tends  to  promote  intellectual  improvement  and  ad- 
vance the  cause  of  science,  must  elevate  the  character 
and  increase  the  felicity  of  man;  must  give  to  the 
individuals,  who  are  brought  under  its  influence, 
increased  susceptibility  of  enjoyment,  and  additional 
power  of  rendering  others  happy.  Now  such,  we 
contend,  is  the  natural  tendency  of  Christianity.  Its 
very  spirit  is  liberty;  not  only  liberty  of  action,  but 
liberty  of  thought,  liberty  of  inquiry.  It  challenges 
investigation.  It  awakens  curiosity.  It  dignifies  truth. 
The  (iospel  directly  increases  the  stock  of  human 
knowledge,  bv  teaching  what  unassisted  reason  could 


7 


nevcf  discover,  and  giving  certainty  to  truths,  which 
philosophy  could  only  conjecture.  It  furnishes,  too, 
the  strongest  motives  to  investigation  and  intellectual 
improvement.  Bringing  “life  and  immortality  to 
light,”  it  gives  dignity  to  man  and  importance  to  the 
acquisition  of  knowledge.  Without  regard  to  this 
doctrine,  we  could  feel  but  little  interest  in  the  future, 
and  have  but  little  inducement  to  draw  instruction 
from  the  past.  In  the  view  of  men,  about  to  perish 
with  the  beasts — born  yesterday,  to  die  tomorrow — 
without  hope  beyond  the  grave,  intelligence  would 
appear  of  little  value — knowledge  not  worth  the  labor 
of  acquisition.  But  in  the  view  of  beings,  living  for 
eternity,  every  thing  pertaining  not  only  to  moral 
character,  but  intellectual  culture,  assumes  an  impor- 
tance and  exhibits  a grandeur,  which  infinity  alone 
can  impart. 

For  farther  proof  and  illustration  of  our  position, 
let  an  appeal  be  made  to  facts.  W here  has  science 
prevailed?  By  whom  has  literature  been  refined?  In 
what  ages  and  countries  has  philosophy,  sound,  sal- 
utary philosophy,  been  most  successfully  cultivated? 
A reference  to  history,  and  a view  of  the  civilized 
world,  will  furnish  an  answer  to  these  inquiries,  at 
once  proving  and  illustrating  our  doctrine. — It  is  true, 
the  discussion  of  this  topic  must  necessarily  be  at- 
tended with  some  difficulty;  and  our  conclusions  may 
not  be  sufficiently  definite,  to  afford  universal  satis- 
faction. For  we  cannot  trace  every  improvement  to 
its  true  cause.  We  are,  indeed,  obliged  to  admit 
that  on  some  important  subjects,  unassisted  reason 
has  made  high  attainments;  that  (unless  w^e  contend 
with  some,  that  reason  in  every  age  and  in  all  coun- 
tries has  received  more  or  less  assistance  from  tradi- 


8 


tional  revelation)  her  speculations  have  often  led  to 
valuable  results.  Philosophy  has  certainly  accom- 
plished much  for  the  benefit  of  the  human  race,  where 
the  direct  influence  of  revelation  had  never  been  felt. 
Greece  and  Rome  could  boast  of  their  great  men; 
men  of  fine  intellects  and  high  attainments.  So.  too, 
in  modern  times  and  Christian  countries,  men,  who 
have  at  least  pretended  to  reject  the  light  of  revela- 
tion, have  cultivated  their  intellectual  powers  to  a 
high  degree,  pursued  their  philosophical  inquiries 
with  great  success,  and  produced  works  of  real  taste 
and  genius.  In  addition  to  all  this  it  cannot  be 
denied,  that  superstition  and  bigotry,  under  the  mask 
and  bearing  the  name  of  Christianity,  have  sometimes 
shackled  the  human  mind,  and  greatly  retarded  the 
progress  of  knowledge  in  the  world.  But  while  wre 
admit  these  facts,  which  certainly  create  some  diffi- 
culty in  the  investigation,  and  throw  some  obscurity 
on  the  subject,  we  still  think,  that  our  position  may 
be  maintained,  with  no  small  degree  of  certainty  and 
precision. 

Christianity,  by  exhibiting  man  in  his  true  charac- 
ter, and  pointing  him  to  his  ultimate  destiny,  happily 
directs  the  human  mind  to  those  inquiries,  which  are 
most  intimately  connected  with  his  true  interest.  It 
naturally  restrains  from  those  speculations,  which  end 
in  conjecture,  and  afford  no  practical  or  consoling 
results;  while  it  furnishes  new  motives,  and  urges 
to  increased  diligence,  in  the  investigation  of  truth, 
especially  of  that  truth  which  is  connected  with  duty 
and  happiness.  With  this  statement  the  history  of 
philosophy  perfectly  agrees.  The  fine  spirits  of  antiq- 
uity spent  their  strength  in  forming  hypotheses,  in 
investigating  subjects  of  no  practical  utility,  or  in 


9 


searching  after  truths,  which  are  altogether  beyond 
the  reach  of  finite  minds.  Hence  their  researches 
frequently  involved  them  in  new  errors,  and  often  left 
them  overwhelmed  in  the  turbid  waters  ot  skepticism. 
Their  best  metaphysical  systems  served  rather  to 
bewilder,  than  to  guide  the  inquirer  after  truth;  they 
conducted  him  into  a labyrinth,  without  a clue  to 
direct  his  wandering  steps.  It  was  left  for  Christian 
philosophy — for  minds  enlightened,  purified,  and  di- 
rected by  revelation,  to  fix  the  bounds,  and  prescribe 
the  laws,  of  philosophical  investigation.  Till  Bacon, 
no  more  gifted  by  nature  then  Aristotle,  yet  guided 
by  this  heavenly  light,  and  feeling  a responsibility  for 
his  doctrines,  which  the  father  of  ancient  philosophy 
never  felt;  till  this  Christian  philosopher  had  drawn 
the  line  between  hypothesis  and  fact,  established  the 
authority  of  inductive  reasoning,  and  thus  limited  and 
defined  the  field  of  philosophical  research,  more  than 
half  the  speculations  of  the  strongest  minds  were 
fraught  with  absurdity  and  productive  of  practical 
error.  And  wherever  modern  philosophy  has  rejected 
the  light  of  revelation,  burst  the  restraints  of  sober 
investigation,  and  discarded  that  spirit  of  meekness 
and  sobriety,  which  Christ  displayed,  and  which 
Christianity  inculcates,  she  has  served  rather  to  ob- 
scure and  bewilder,  than  to  enlighten  and  guide  the 
human  mind.  Look  at  the  operations  of  the  philo- 
sophical infidelity  of  the  last  century.  As  far  as  her 
power  extended,  she  swept  away  the  mounds  of  civil 
society,  threw  down  the  barriers  which  had  been 
erected  against  vice  and  error,  and  destroyed  what- 
ever was  calculated  to  guard  the  best  interests  and 
highest  happiness  of  mankind. 


10 


But  the  influence  of  Christianity  on  intellectual 
man  is  not  confined  to  the  regions  appropriated  to 
technical  philosophy.  It  elevates  the  minds,  not  of  a 
few  only,  but  of  many — of  men  of  all  classes  and  in 
every  condition.  Destroying  the  proud  distinctions 
of  rank  and  cast,  Christianity  operates  on  the  great 
mass  of  mind,  diffusing  knowledge  through  the  whole. 
It  gives  importance  and  elevation  to  the  weakest  intel- 
lect. Ancient  philosophy  was  confined  to  the  schools. 
It  was  shrouded  in  mystery.  A few  only  were  permit- 
ted to  look  within  the  veil;  and  from  the  inspection 
of  the  female  sex,  it  was  entirely  secluded.  But 
modern  philosophy,  adorned  with  Christian  humility, 
walks  abroad  in  the  clear  light  of  heaven,  that  all 
may  contemplate  her  beauties,  and  catch  a portion  of 
her  effulgent  spirit.  The  doors  even  of  her  inner 
temple  have  been  thrown  open,  that  persons  of  all 
ranks  and  both  sexes  may  enter,  without  restraint, 
and  learn  her  laws,  and  receive  her  counsels. 

After  all,  the  influence  of  Christianity  on  intellect 
is  principally  discoverable  through  the  medium  of  its 
moral  influence.  By  this  influence  it  regulates  the 
process  of  intellectual  cultivation,  and  produces  among 
the  intellectual  powers  a just  balance,  a happy  equi- 
librium. Infidel  genius  runs  wild;  destroying  itself, 
and  often  bringing  sudden  destruction  on  those,  who 
attempt  to  pursue  its  track.  But  genius,  guided  by 
Christianity,  is  sober,  yet  persevering  in  her  course; 
conducting  all,  who  follow  her  steps,  by  a safe  path, 
into  regions  of  light  and  felicity.  Vice  contaminates 
mind,  and  obscures  intellectual  vision;  the  under- 
standing is  darkened  through  the  depravity  of  the 
heart.  But  virtue,  Christian  virtue,  governing  the 


11 


passions,  restraining  the  appetites,  directing  the  pro- 
pensities, Strengthens  and  elevates  the  intellectual 
powers,  facilitates  acquisition,  gives  stability  to  sci- 
ence and  utility  to  knowledge.  Genius  without 
principle  forms  such  a character  as  Byron’s,  irritable, 
eccentric,  wretched;  and  produces  such  works  as 
his,  which,  like  transient  meteors,  dazzle  and  delude 
for  a moment,  and  then  sink  into  forgetfulness  for 
ever.  But  talents,  sanctified  by  divine  grace  and 
moved  by  Christian  motives,  constitutes  a mind  like 
Newton’s,  consistent,  splendid,  happy;  and  leads  to 
such  investigations,  as  he  made,  which,  like  the  orbs 
of  heaven,  whose  tracks  he  followed  and  whose  laws 
he  revealed,  will  continue  to  enlighten  and  guide  all 
future  generations. 

II.  Let  us  consider  the  influence  of  Christianity 
on  the  character  and  happiness  of  man,  viewed  more 
particularly  as  a moral  being.  We  have  been  led 
unavoidably  to  anticipate  something  of  this  view. 
We  have  already  said,  that  man  is  capable  of  sustain- 
ing and  feeling  moral  relations;  and  we  have  seen, 
that  a regard  to  these  relations  and  the  duties  which 
flow  from  them,  is  intimately  connected  with  intel- 
lectual greatness  and  the  acquisition  of  useful  knowl- 
edge. But  we  now  proceed  to  consider  the  more 
direct  effects  of  the  Gospel  on  the  moral  dignity  of 
man,  and  the  blessedness  with  which  this  dignity 
is  inseparably  connected. 

The  discussion  of  this  topic  we  commence  with 
the  broad  position,  that  in  proportion  as  a man  feels 
and  regards  his  moral  relations,  other  circumstances 
being  equal,  will  be  his  power  of  enjoying  and  com- 
municating happiness. — It  is  true,  human  nature,  even 
in  its  fallen  condition,  is  capable  of  pleasiDg  emotions 


12 


and  salutary  propensities.  Natural  affection,  instinc- 
tive compassion,  and  social  sympathy  enable  us  to 
participate  in  the  joys  and  sorrows  of  our  friends  and 
fellow-men;  and  dispose  us  not  only  to  “shed  a tear 
for  others’  wo,”  but  to  extend  a hand  for  their  relief. 
Yet,  however  salutary  the  influence  of  these  natural 
feelings,  and  however  clearly  they  indicate  the  wis- 
dom and  benevolence  of  our  Creator,  still  they  do 
not  much  distinguish  man  from  the  beasts  that  perish; 
nor  can  they  be  relied  on,  as  a source  of  permanent 
felicity  or  benevolent  action,  unless  sanctified  by 
divine  grace,  and  directed  by  enlightened  and  holy 
principle.  Natural  affection,  without  modification,  is 
nothing  but  extended  self-love,  exclusive  in  its  nature, 
and  often  destructive  of  every  benevolent  feeling  and 
generous  purpose.  Instinctive  compassion  is  blind, 
and,  left  to  its  own  guidance,  it  will  do  evil  as  well 
as  good — will  be  generous*  even  where  generosity  is 
pernicious — will  gratify,  where  gratification  encour- 
ages vice — will  grant  relief,  where  relief  is  death;  it 
not  unfrequently  spares  the  life  of  the  murderer,  puts 
a dagger  into  the  hand  of  the  assassin,  and  sets  at 
liberty  the  enemies  of  peace  and  social  happiness. 
And  even  sympathy,  that  great  spring  of  benevolent 
action,  that  mighty  cord,  which  binds  man  to  man, 
that  indescribable  power,  by  which  we  may  draw 
felicity  from  all  around,  and  communicate  happiness, 
as  far  as  our  hand  can  reach,  or  our  voice  be  heard; 
even  this  principle  of  our  natural  constitution,  so 
essential  to  personal  enjoyment  and  benevolent  effort, 
is  still  dependent,  for  its  ultimate  effects  and  continued 
existence,  on  a happy  cultivation  and  judicious  direc- 
tion— on  a union  with  moral  and  religious  principle. 
How  often  docs  native  sympathy,  in  the  irreligious 


V3 


and  immoral,  degenerate  into  a sickly,  peevish,  inefti- 
cient  sensibility,  or  give  place  to  stupid  apathy,  or 
cruel  ferocity!  Thus  unsanctified,  it  can  weep  over 
fictitious  distress  and  imaginary  sufferings;  while 
with  instinctive  disgust  it  turns  away  its  unpitying 
eye  from  scenes  of  real  poverty  and  wretchedness. 
It  can  spend  its  strength  and  exhaust  its  energies, 
over  a novel  or  at  a theatre,  weeping  with  the  unfortu- 
nate hero  of  fiction,  or  repining  with  the  elegant,  but 
disappointed  person  of  the  drama;  while  the  real 
sufferer,  who  has  fallen  among  thieves,  is  sullenly 
passed  by,  and  left  to  welter  in  his  blood — while  the 
sufferings,  which  need  relief  and  call  for  active  char- 
ity, are  forgotten  or  neglected.  Exclude  from  the 
human  mind  a belief  of  that  “life  and  immortality,” 
which  are  “brought  to  light  in  the  Gospel,”  and  all 
the  endearing  charities  of  the  present  life  would  flee 
with  it.  Little  would  be  left,  to  excite  our  sympathy, 
and  nothing  to  aw'aken  the  energies  of  enlarged 
benevolence.  Men  would  viewr  each  other,  and  treat 
each  other,  as  fellow-worms,  and  feel  as  little  moved 
at  the  sight  of  murder,  as  when  an  iusect  dies.  Assas- 
sination in  their  view  (to  use  the  language  and  ex- 
press the  feelings  of  the  skeptical  Hume,)  would  be 
“nothing  more  than  changing  the  current  of  a little 
red  fluid.”  Contracted  selfishness,  cold  misanthropy, 
and  cruel  ferocity  would  exclude  from  the  human 
breast  every  feeling,  which  now  gives  us  an  interest 
in  each  other’s  happiness;  would  destroy  every  mo- 
tive, which  now  excites  to  benevolent  action,  and 
gives  to  man  all  that  is  kind  and  lovely  in  his  moral 
character.  This  is  not  conjecture,  but  fact.  Where 
the  light  of  revelation  has  never  shed  its  benign  rays, 
savage  cruelty  has  held  undivided  empire,  and  exer- 


14 


cised  its  ferocious  authority  without  restraint;  burst- 
ing asunder  the  ties  of  natural  affection,  plunging 
tender  infancy  in  the  stream  of  death,  dragging 
mourning  widowhood  to  the  funeral  pile,  and  leaving 
the  decrepitude  of  age  to  perish  with  hunger  and 
nakedness.  And  where  infidelity  has  so  far  prevailed 
in  Christian  countries,  as  to  obtain  a controlling 
influence  over  public  sentiment  and  public  feeling,  its 
demoralizing  and  degrading  tendency  has  been  seen, 
and  its  cruel  effects  deeply  felt.  Look  at  the  scenes 
of  the  French  Revolution — a Revolution,  commenced 
on  infidel  principles,  and  conducted  by  infidel  coun- 
sels, proclaiming,  as  it  advanced,  “death  is  an  eter- 
nal sleep;” — Look,  and  behold  the  horrid  deeds, 
which  such  a sentiment  could  perpetrate,  the  fero- 
cious spirit,  which  it  could  breathe  even  into  the 
bosom  of  civilization! 

The  fact,  that  the  writings  of  some  of  the  ancient 
philosophers  furnish  many  good  moral  lessons,  is 
cheerfully  admitted.  But  it  is  a fact,  not  at  all  incon- 
sistent with  our  doctrine.  For  not  a few  of  those 
relations,  on  which  the  duties  of  life  depend,  are  ex- 
ceedingly obvious,  if  not  subject  to  rigid  demonstra- 
tion. Such  men  as  Cicero  and  Seneca,  therefore, 
could  clearly  prove,  that  virtue  is  honorable,  lovely, 
desirable,  and  safe;  but  they  could  never  furnish  a 
sufficient  sanction,  to  ensure  obedience  to  their  moral 
precepts.  The  motives,  drawn  from  their  cold  specu- 
lations and  prudential  considerations,'  were  too  feeble 
to  resist  the  strong  current  of  human  depravity.  Even 
the  philosophers  themselves  were  often  overcome  by 
the  slightest  temptations;  and  it  is  at  least  question- 
able, whether,  in  the  long  catalogue  of  those,  whose 
eulogized  names  have  come  down  to  us,  there  can 


15 


be  found  a single  example  of  meekness,  forbearance, 
and  disinterested  benevolence.  1 know  it  is  fashion- 
able with  those  who  oppose  Christian  missions,  to 
praise  the  virtues  both  of  aneient  and  modern  hea- 
thens. But,  1 ask,  what  was  the  character  of  these 
virtues?  Was  there,  in  them,  any  thing  like  self- 
denial,  humility,  disinterestedness,  and  purity  of 
heart?  Pride,  ambition,  and  love  of  praise  seem  to 
have  been  the  basis  of  the  best  characters,  which  hea- 
thenism, in  its  most  refined  state,  ever  formed.  Even 
patriotism,  the  most  imposing  virtue  of  Greece  and 
Rome,  when  analized,  will  be  found  to  consist  more 
of  selfishness  than  benevolence;  to  include  more  of 
hatred,  than  love;  to  exhibit  more  of  enmity  to  the 
inhabitants  of  other  countries,  than  simple  concern  for 
the  welfare  of  their  own  countrymen.  I ask  again, 
where  are  the  evidences  of  their  charity?  Where  are 
the  traces  of  their  eleemosynary  provisions  and  benev- 
olent institutions?  These  are  exclusively  the  fruits  of 
Christianity.  They  exist  in  Christian  countries  alone. 
Paganism  never  founded  a hospital,  nor  opened  an 
alms-house,  nor  formed  a benevolent  association,  nor 
undertook  an  enterprize  to  meliorate  the  condition  of 
mankind. 

It  may  be  difficult,  by  a rigid  course  of  induction, 
to  show  the  precise  influence  of  Christianity  on  the 
state  of  public  morals;  because  it  is  impossible  to 
point  out  the  precise  degree,  to  which  this  influence, 
in  any  particular  age  or  country,  has  prevailed.  The 
light  of  revelation  has  often  been  reflected,  at  least  in 
scattered  rays,  on  distant  heathen  lands,  and  there 
exerted  a portion  of  its  life-giving  power;  and,  on  the 
other  hand,  where  its  rays  have  fallen  most  directly 
and  most  copiously,  it  has  sometimes  been  obscured 


16 


by  depravity,  or  obstructed  by  human  inventions  and 
political  contrivances.  Still  an  appeal  may  be  safely 
made  to  general  facts.  Look  then  at  Christian  coun- 
tries, where  Christianity  has  existed  in  its  simplest 
forms,  and  at  individuals  living  under  its  purest  and 
highest  influence;  and  compare  their  morals  with 
those  of  heathen  lands,  ancient  or  modern,  savage  or 
civilized.  I point  you  not  to  those  portions  of  Chris- 
tendom, that  are  oppressed  by  an  intolerant  ecclesias- 
tical establishment.  For  such  establishments  are 
evidently  opposed  to  the  spirit,  and  inconsistent  with 
the  very  genius,  of  the  Gospel.  Indeed  every  attempt 
to  prescribe  religious  forms  by  civil  law,  or  enforce 
the  observance  of  religious  rites  by  civil  authority, 
is  an  encroachment  on  the  prerogatives  of  heaven,  an 
abridgment  of  Christian  liberty,  and  a restraint  upon 
the  salutary  influence  of  Christian  truth. — I point  you 
not  to  infidels,  even  in  a free  Christian  country:  For, 
while  they  are  under  some  restraint  from  the  indirect 
influence  of  Christian  example  and  the  force  of  pub- 
lic opinion,  which  keeps  them  back  from  the  grosser 
crimes  of  heathenism,  their  hearts  are  hardened, 
their  guilt  aggravated,  their  whole  characters  debased 
and  their  wretchedness  increased  by  the  abuse  of  their 
privileges,  by  their  obstinate  rejection  of  the  light, 
which  has  come  into  the  world. — I point  you  not  to 
hypocrites,  formalists,  and  time-servers,  who  assume 
the  Christian  name,  and  put  on  the  badges  of  Chris- 
tianity, for  political  purposes:  For  their  very  profes- 
sion is  an  immorality  of  the  grossest  character;  and 
the  forms  and  ceremonies,  which  they  hypocritically 
observe,  continually  harden  their  hearts,  and  ulti- 
mately prepare  them  for  the  perpetration  of  the  most 
horrid  deeds,  and  the  endurance  of  the  most  aggra- 


I? 


vated  condemnation.  I point  you  not  to  those  men* 
who,  while  they  admit  the  truth  of  Christianity  in 
the  gross,  reject  its  peculiar  doctrines  in  detail;  who, 
while  they  receive  its  sacred  books,  as  a revela- 
tion from  heaven,  continually  appeal  from  its  decis- 
ions, contend  for  the  paramount  authority  of  human 
reason,  and  incline  to  the  dictates  of  their  own  dark- 
ened understandings — who  have  explained  away  its 
mysteries,  frittered  down  its  doctrines,  curtailed  its 
precepts,  and  limited  its  authority,  till  it  differs  little 
from  the  milder  forms  of  infidelity:  For  such  a system 
of  religion  (if  enough  of  positive  sentiment  remains  to 
constitute  a system)  cannot  much  affect  the  character 
or  happiness  of  its  votaries;  it  must  leave  them  very 
much  as  it  found  them;  it  possesses  no  transforming 
power;  it  opens  no  sure  source  of  consolation;  it  is 
a cold,  comfortless,  inefficient  system;  and  wherever 
it  prevails,  it  must  paralyze  the  moral  energies  of 
society  and  depress  the  standard  of  public  morals. 
I point  you  not  to  any  of  these  examples,  for  a com- 
parison with  heathen  morality:  For  none  of  them 

furnishes  a fair  specimen  of  the  influence  of  Christian 
truth.  They  might,  perhaps,  prove,  that  Christianity, 
however  distorted  and  corrupted,  is  to  be  preferred  to 
paganism,  in  its  mildest  character.  They  do,  indeed, 
establish  the  truth,  and  show  the  importance  of  our 
preliminary  observation,  that  to  produce  its  genuine 
effects,  Christianity  must  be  firmly  believed  and  faith- 
fully regarded  in  practice;  that,  before  men  can  be 
made  free  from  moral  pollution  by  Christian  truth, 
they  must  believe  in  Christ,  and  continue  in  his  word. 
But  I point  you,  with  confidence  in  the  result,  to 
those  Christian  countries,  where  no  arbitrary  re- 
straints are  imposed  on  free  inquiry;  and  to  those 
individuals,  who  receive  the  Bible  as  the  word  of  God, 
3 


18 


yield  a willing  submission  to  its  authority,  and  abide 
by  its  decisions,  without  gainsaying;  who  have  im- 
bibed the  spirit  of  the  Gospel  and  received  its  peculiar 
truths  in  love;  who,  in  the  very  language  of  inspira- 
tion, have  been  “born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  of  God;”  and  are, 
therefore,  sincere,  experimental,  practical  Christians. 
Let  the  appeal  be  made  here;  and  let  facts  decide  the 
question,  if  in  the  minds  of  any  it  remains  a question, 
what  is  the  moral  tendency  of  Christianity. 

III.  Let  us  consider  the  influence  of  Christianity 
on  the  character  and  happiness  of  man,  viewed  as  a 
member  of  civil  society  and  a subject  of  civil  govern- 
ment. This  view  may  not  at  once  appear  sufficiently 
distinct  from  the  preceding,  to  constitute  a new 
topic  of  discourse.  It  is  true,  all  the  duties  of  a 
citizen,  in  an  enlarged  sense,  are  moral  duties;  and 
yet  it  should  not  be  forgotten,  that  the  relations  on 
which  they  depend,  are  relations  not  of  individual 
to  individual,  but  of  individuals  to  the  community — 
relations,  growing  out  of  organized  society  and  civil 
institutions. 

The  social  nature  of  man  evinces,  that  he  was  de- 
signed for  society;  and  the  necessity  of  civil  regula- 
tions to  social  order,  and  their  subserviency  to  social 
happiness,  prove,  as  the  Scriptures  also  teach,  that 
civil  government  is  an  ordinance  of  God. — Now  the 
best  forms  of  government  are  those,  which  most  effec- 
tually secure  the  safety  and  prosperity  of  the  whole 
community,  with  the  least  restraint  upon  personal 
liberty;  and  Christianity  is  happily  calculated  to 
diminish  the  necessity  of  this  restraint,  and  guard 
against  the  dangers  and  abuses  of  freedom.  By  re- 
quiring obedience,  and  inducing  obedience  to  civil 
authority,  “not.  only  for  wrath  but  for  conscience 


19 


sake,”  it  diminishes  the  number  of  crimes,  softens 
the  rigor  of  primitive  justice,  and  renders  a high 
degree  of  personal  freedom  consistent  with  general 
peace  and  safety.  Christianity,  therefore,  exalts  the 
character  and  promotes  the  happiness  of  mankind,  by 
giving,  at  once,  the  blessings  of  social  order  and  civil 
liberty.  Standing  on  the  history  of  the  world,  I can 
establish  this  position.  Nothing  like  civil  liberty, 
united  with  social  order  and  security,  now  exists  in 
any  country  beyond  the  limits  of  Christian  intluence. 
And  within  these  limits,  the  degree  of  settled  liberty, 
enjoyed  in  any  Christian  country,  may  be  pretty 
accurately  measured  by  the  purity  and  extent  of  this 
influence.  The  ancient  republics  could  not  long 
exist,  even  in  name,  for  the  want  of  virtue  and  intel- 
ligence in  the  people.  And  all  attempts,  in  modern 
time,  to  establish  free  civil  institutions,  where  Chris- 
tianity did  not  exist,  or  where  it  existed  in  a corrupt 
state,  have  utterly  failed;  and  they  will  for  ever  fail  in 
any  country,  till  the  influential  members  of  the  com- 
munity are  made  free  by  the  enlightening  and  purify- 
ing influence  of  Christian  truth.  The  States  of  South 
America  may  secure  their  independence  from  Euro- 
pean bondage;  but  genuine  freedom  and  equal  rights 
they  cannot  enjoy,  nor  will  they  long  preserve  even 
the  forms  of  civil  liberty;  unless,  as  recent  events  lead 
us  to  hope,  the  papal  yoke  be  broken  from  their 
necks;  and  the  clouds  of  ignorance,  bigotry  and  vice, 
which  hang  over  them,  be  dissipated  by  the  piercing 
rays  of  the  sun  of  righteousness.  If,  therefore,  you 
wish  mankind  to  be  free  and  happy,  send  them  the 
Bible,  preach  to  them  the  Gospel  of  Christ,  give  them 
Christianity  in  its  purity  and  simplicity. 

It  is  greatly  to  be  lamented,  that  Christian  maxims 
have  had  so  little  direct  influence  on  the  counsels  even 


20 


of  Christian  nations.  But,  small  as  this  influence  has 
been,  compared  with  what  it  should  have  been,  and 
with  what,  we  hope,  it  soon  will  be,  it  has  not  been 
without  its  beneficial  effects.  It  has  gradually  mod- 
ified and  improved  the  law  of  nations,  teaching  them 
to  admit  in  theory,  and  begin  to  feel  in  practice,  that 
they  are  moral  persons,  bound,  by  moral  obligation, 
to  observe  in  their  intercourse  with  each  other,  the 
great  Christian  law  of  love.  Especially,  has  it  im- 
proved that  portion  of  international  law,  which  relates 
to  war;  softening  its  rigors,  mitigating  its  horrors, 
and  thus  preparing  the  way  for  that  mighty  and  glo- 
rious change,  which  it  is  destined  to  effect,  “when 
nation  shall  no  more  rise  up  against  nation,  nor  king- 
dom against  kingdom — when  men  shall  beat  their 
swords  into  plowshares,  and  their  spears  into  pruning 
hooks,  and  shall  learn  war  no  more.” 

It  is  altogether  unnecessary,  and  the  time  already 
occupied  by  this  discourse  forbids,  that  I should 
attempt  a further  illustration  of  the  subject,  by  taking 
another  distinct  view  of  man,  as  a dying,  yet  immor- 
tal being — as  placed  here,  in  a state  of  probation — as 
living  in  time,  but  forming  a character  for  eternity. 
For  although  this  is  the  most  important,  and  most 
interesting  view,  which  could  be  taken  of  him;  yet  it 
is  so  familiar  to  the  mind  of  every  Christian,  that  I 
need  not  detain  you,  a moment,  on  this  topic.  Let 
it  be  simply  remembered,  that  “without  holiness  no 
one  can  see  the  Lord,”  that  “except  a man  be  born 
again  he  cannot  enter  the  kingdom  of  heaven;” 
and  let  it  not  be  forgotten  how  insufficient  to  produce 
this  renovation,  with  the  exception  of  Christianity,  is 
every  system  of  religion,  which  the  world  has  known; 
— let  the  express  testimony  of  inspiration  on  this 
subject  be  called  to  mind,  that  all,  who  arc  redeemed 


21 


from  iniquity,  are  redeemed  by  the  blood  of  Christ — 
that  all,  who  are  saved,  are  saved  by  grace  through 
faith — that  all,  who  are  born  again,  are  born  of  the 
Spirit  by  the  word  of  God — that  all,  who  are  sancti- 
fied unto  eternal  life,  are  sanctified  through  the  truth, 
applied  by  the  Holy  Ghost; — let  this  recollection  be 
had;  and  the  importance,  the  momentous,  the  indis- 
pensable importance  of  Christianity,  in  forming  the 
permanent  character  and  securing  the  highest  happi- 
ness of  mankind,  will  be  at  once  perceived  and  felt. 
To  the  true  believei,  how  great  are  the  consolations 
of  the  Gospel,  in  seasons  of  trial  and  affliction;  and 
especially  in  the  hour  of  death!  It  has  taught  him, 
in  whatsoever  state  he  is,  therewith  to  be  content. 
He  knows  in  whom  he  has  believed;  and  he  is  as- 
sured, that  all  things  shall  work  together  for  his  good. 
He  can  pass  through  the  dark  valley  of  the  shadow  of 
death  without  fear  of  evil.  In  view  of  his  approaching 
dissolution  he  can  say;  “I  am  now  ready  to  be  offered, 
and  the  time  of  my  departure  is  at  hand;  I have 
fought  a good  fight,  I have  finished  my  course,  I have 
kept  the  faith;  henceforth  there  is  laid  up  for  me  a 
crown  of  righteousness,  which  the  Lord,  the  righteous 
Judge  shall  give  me,  at  that  day;  and  not  to  me  only, 
but  to  all  them  also  that  love  his  appearing.” — But 
without  the  enlightening  and  comforting  influence  of 
Christian  faith  and  hope,  “shadows,  clouds,  and  dark- 
ness rest  upon”  the  grave.  Without  the  support  of 
this  hope,  men  must  remain  “all  their  lifetime  subject 
to  bondage  through  fear  of  death.”  Without  the  light 
of  this  faith  they  must  behold  the  approaches  of  this 
great  and  last  enemy,  under  the  agonizing  horrors  of 
despair.  How  appropriate  to  the  dying  sceptic,  if 
capable  of  reflection,  is  the  language  of  the  poet: 


22 


‘•Ay,  but  to  die,  and  go  we  know  not  where 
To  lie  in  cold  obstruction,  and  to  rot; 

This  sensible  warm  motion  to  become 
A kneaded  clod;  and  the  delighted  spirit 
To  bathe  in  fiery  floods,  or  to  reside 
In  thrilling  regions  of  thick-ribbed  ice; 

To  be  imprisoned  in  the  viewless  winds, 

And  blown  with  restless  violence  round  about 
The  pendent  world;  or  to  be  worse  than  worst 
Of  those,  that  lawless  and  uncertain  thoughts 
Imagine  howling;  ’tis  too  horrible! 

The  weariest  and  most  loathed  worldly  life, 

That  age,  ache,  penury,  imprisonment 
Can  lay  on  nature,  is  a paradise 
To  what  we  fear  of  death!” 

In  making  an  application  of  the  subject  of  this 
discourse,  I have  little  to  say:  For  the  lessons  of 
gratitude,  and  consolation,  and  duty,  which  it  sug- 
gests, are  exceedingly  obvious;  and  they  must  already 
have  been  presented  to  every  reflecting  mind,  and 
impressed  on  every  pious  and  benevolent  heart. 

How  obvious,  my  Christian  brethren,  is  the  infer- 
ence, that  we  are  under  peculiar  obligations  of  grati- 
tude, to  our  God  and  Redeemer,  for  our  distinguished 
Christian  privileges!  We  live  in  Immanuel’s  land. 
To  us  Christianity  has  come,  in  all  her  simplicity  and 
splendor — in  all  her  beauty  and  glory.  We  have  the 
Bible  in  our  hands;  and  may  learn  its  truths,  and 
obey  its  injunctions  without  fear  or  restraint.  “Bles- 
sed be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ.” 

Again,  how  obvious  is  the  lesson  of  consolation 
and  joy,  which  flows  from  our  subject,  in  connexion 
with  the  prophetic  assurance  of  the  future  triumphs  of 
the  Gospel!  If  Christianity,  in  its  limited  operations, 
has  done  so  much  to  meliorate  the  condition  of  man- 
kind; what  must  be  its  effects,  when  its  influence 
shall  have  become  universal  and  unrestrained;  reach- 


23 


ing  all  lands,  purifying  all  hearts,  and  controlling  the 
counsels  of  all  nations; — when  “at  the  name  of  Jesus 
every  knee  shall  bow,  and  every  tongue  confess  him 
to  be  Lord,  to  the  glory  of  God,  the  Father;’’ — when 
“the  kingdom  and  dominion,  and  the  greatness  of  the 
kingdom,  under  the  whole  heaven,  shall  be  given  to 
the  people  of  the  saints  of  the  Most  H igh!” 

Finally;  how  obvious  is  the  inference  from  our  doc- 
trine, that  it  is  the  duty  of  every  Christian  to  aid  the 
cause  of  Christian  Missions.  The  wretched  state  of 
the  Heathen,  of  Jews,  of  Mahoinedans,  and  even  of 
multitudes,  nominally  Christians,  must  awaken  the 
tenderest  sympathies  excite  the  most  ardent  and  im- 
portunate prayers,  and  rouse  all  the  energies  of  the 
renewed  soul.  My  brethren,  we  have  placed  before 
us  the . strongest  motives  to  induce  us  vigorously 
to  engage  in  this  work  of  love.  The  sublimity 
of  the  enterprise,  the  certainty  of  ultimate  success, 
the  signs  of  the  times,  and,  what  is  paramount  to  all 
other  considerations,  the  command,  the  last  command 
of  our  blessed  Redeemer,  urge  us  to  active  exertion 
and  persevering  effort,  in  this  cause.  Do  any  object? 
Will  any  withhold  their  hand  or  restrain  their  prayers? 
They  are  not  Christians — certainly  not  active  and 
well  informed  Christians.  All  the  objections,  which 
1 have  heard  alleged  against  the  missionary  enter- 
prises of  the  day,  are  objections,  either  of  ignorance, 
or  infidelity,  or  avarice.  It  will  invariably  be  found, 
that  men  opposed  to  the  benevolent  operations  for  the 
spread  of  the  Gospel,  are  either  ignorant  of  the  nature 
and  design  of  these  operations,  or  they  have  no  estab- 
lished belief  in  the  truth  and  efficacy  of  Christianity, 
or  they  possess  a sordid  spirit,  which  hardens  their 
hearts  against  the  convictions  of  their  understandings, 
or  they  are  excited  by  the  combined  influence  of  all 


these  causes,  to  tight  against  God.  Those,  who 
trulv  believe  and  love  the  Gospel,  who  know  how  to 
estimate  the  value  of  the  Gospel,  and  who  feel  any 
thing  of  the  benevolent  spirit  of  the  Gospel,  will  not, 
cannot  object  to  Christian  Missions;  will  not,  cannot 
hold  back  their  hands  from  the  benevolent  work.  It 
is  true,  “salvation  is  of  the  Lord;”  but  it  is  equally 
true,  that  he  works  by  means;  and  has  designated  the 
means,  by  which  sinners  are  to  be  converted,  sanc- 
tified and  saved.  “After  that  in  the  wisdom  of  God, 
the  world  by  wisdom  knew  not  God,  it  pleased  God 
by  the  foolishness  of  preaching  to  save  them  that  be- 
lieve.” The  knowledge  of  the  Lord  must  be  commu- 
nicated through  the  medium  of  his  word.  This  word, 
therefore,  must  be  translated  into  every  language, 
published  in  every  land,  and  preached  to  every  rational 
creature  under  heaven. 

Be  entreated,  then,  my  Christian  friends,  my 
brethren  and  sisters  in  vthe  Lord,  to  put  your 
hands  to  this  glorious  work;  and  set  an  example, 
which  your  fellow  Christians,  every  where,  may 
safely  follow.  Like  your  elder  brother,  while  you 
lean  on  Jesus’  bosom,  imbibe  his  heavenly  spirit; — 
like  John,  the  beloved  disciple,  show  that  you  are 
yourselves  constrained  by  love,  to  speak  the  language, 
and  perform  the  labors  of  love. — Like  your  elder  sis- 
ter, do  what  you  can  for  Christ  and  his  cause; — Like 
Mary,  anoint  the  feet  of  your  blessed  Redeemer; 
and  though  some  Judas  should  reproach  you  for  your 
zeal,  and  charge  you  with  the  folly  of  wasting  your 
substance;  yet  be  not  ye  discouraged  by  the  reproach, 
nor  terrified  at  the  charge.  It  is  the  reproach  of  the 
cross — it  is  the  charge  of  a traitor.  Wherefore  break 
the  box,  and  pour  the  precious  ointment  on  the  Sa- 
viour’s feet. 


